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It is said that performance of same action yields different fruits to different worshippers if performed with varied mental attitudes. Now our author states the reasons for the varied mental attitudes of different worshippers. He says that due to the vices viz attachment, aversion etc. the performance of an action differs in three types of understanding (i.e. budhi, 箩帽腻苍补, 补蝉补峁僲辞丑补). This is the reason why the performance of same action yields different fruits^[1] .

Haribhadras奴ri says that the understanding (bodha) is of three types:

1. Buddhi,
2. 闯帽腻苍补,
3. 础蝉补峁僲辞丑补.

And all the actions of living beings exhibit difference corresponding to a difference in the types of understanding^[2] . Generally it is seen that the performance of an action is undertaken with difference in degree of intensity.

It is:

1. A person worships a deity with less intensity.
2. Another person performs an act of worship with a medium involvement.
3. A third person may undertake every act of worship with very high regard and complete devotion for concerned deity.

The reason for such difference in the intensity of devotion is existence of different degree of attachment, aversion and delusion in a worshipper. Due to the existence of these vices in a worshipper a difference is found in his understanding. He performs an action understanding it merely with buddhi or 箩帽腻苍补 or with 补蝉补峁僲辞丑补.

Haribhadras奴ri defines the three types of understanding as follows. Buddhi is concerned only with sensuous objects. 闯帽腻苍补 is the knowledge derived from the scriptural texts. When such knowledge accompanies a true religious practice (蝉补诲补苍耻峁ａ弓丑腻苍补) it is called 补蝉补峁僲辞丑补^[3] . In his auto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 Haribhadras奴ri describes the three types of understanding.

The lines are as follows:

kandriy膩rth膩艣ray膩 buddhist墨rthay膩t峁沰adar艣ane tadgamanabuddhivat |
箩帽腻苍补峁僼v膩gamap奴rvaka峁� t墨rthay膩tr膩vidhi箩帽腻苍补vat | 蝉补诲补苍耻峁ａ弓丑腻苍补vaccaitaj箩帽腻苍补峁�, ...asa峁僲oho'bhidh墨yate... ||121||

Let us understand these lines of our author in detail. A person whose understanding is of the buddhi type would visit a pilgrimage place only because others do it. He does not desire to enquire into the reasons and results of such visit. For instance a butcher K膩lasaurika鈥檚 act of listening and enjoying the sermon (诲别艣补苍腻) of Lord 惭补丑腻惫墨谤补 is done with the buddhi type understanding. The butcher used to kill five hundred buffaloes every day. He was not ready to consider his such a cruel act as unworthy. Still he was enjoying the sermon. He likes to listen to the sermon because it is extremely pleasing to his ears. He has nothing to do with the spiritual gains of it.

A person who has gathered knowledge, either from listening or studying the scriptures about various religious precepts as well as performances, his possesses 箩帽腻苍补 typed understanding. Whether he visits pilgrimage places or does 辫耻箩腻 etc., all his actions would be the results of his understanding that such performances are the mere cause to get rid of the transmigration. Like buddhi type people, the 箩帽腻苍补 typed ones do not visit pilgrimage just only because so many other people visit it. The later ones would engage themselves into the act of visiting the pilgrimage place after acquainting themselves with the complete knowledge about the rituals and so on. They desire that their visit to the pilgrimage place would wash away to the karmans and help them to attain spiritual progress. This is their intention of visiting the pilgrimage. Since their intention differs from that of the intentions of buddhi typed persons, both obtain different fruits by performing the same act of visiting the pilgrimage place.

The third type of understanding namely non-deluded understanding (补蝉补峁僲辞丑补 bodha) is possessed of true religious practice (i.e. 蝉补诲补苍耻峁ａ弓丑腻苍补). Any religious activity undertaken with a non-deluded understanding is pure in all respect. Such a religious activity immediately yields the fruit of liberation to an aspirant who is on his way to achieve the state beyond the worldly existence. The understanding which is born out of non-delusion is considered to be 产辞诲丑补谤腻箩补 i.e. a king understanding among all three understandings.

In the knowledge based understanding one performs religious activities by listening to their greatness and how they are conducive to liberation. While in the non-deluded understanding an aspirant moves one step ahead. An aspirant performs every ritual in the manner that is exactly prescribed in the scriptures. In the knowledge based understanding the performance of religious activities does not necessarily be the most perfect and ideal. In the nondeluded understanding an aspirant, at the time of actual practicing, exerts himself to turn the performance most perfect. A perfect and appropriate performance of religious activity is called a true religious practice (蝉补诲补苍耻峁ａ弓丑腻苍补.).

The characteristics of a true religious practice (蝉补诲补苍耻峁Ｄ佱弓丑腻苍补) are mentioned by Haribhadras奴ri^[4] . They are as follow:

Any religious practice can be called true or proper when it is performed with-

1. Feeling of regards/gratitude for it,
2. A joy in exerting oneself,
3. It should be performed with a great dedication and involvement so that its performance itself destroys obstacles which may arise for upcoming performances.

Thus it makes the path of series of performances free from obstacles. Obstacles are of two types. They are:

1. Laziness in the performance, dislike for it, temptation of materialistic world and such other.
2. Supra-sensuous obstacles.
3. The true religious practice results into the acquisition of prosperous and precious things.
4. It gives rise to a curiosity to penetrate into the heart of the matter.
5. It develops the feeling of attendance, on those who are expert on the matter, in the heart of a worshipper.

In the treatise 峁�o岣峚艣补办补 Haribhadras奴ri classifies souls who practice religious performance.

They are of three types:

1. 叠腻濒补,
2. Madhyama,
3. 笔补峁囜笉颈迟补.

The verse is as follows:

产腻濒补岣� pa艣yati li峁単a, madhyamabuddhivic膩rayati v峁泃tam |
膩gama迟补迟迟惫补峁� tu 产耻诲丑补岣� par墨k峁�ate sarvayatnena ||1.2||

In this verse the verbs used are pa艣yati, vic膩rayati and 辫补谤颈办峁�a迟别 for 产腻濒补, madhyama and 辫补峁囜笉颈迟补 type souls respectively.

It seems that Haribhadras奴ri鈥檚 classification of 产腻濒补 etc has somewhat resemblance with his classification of three types of understanding namely buddhi etc. In 础峁ａ弓补办补 笔谤补办补谤补峁嘺, Haribhadras奴ri鈥檚 composition, three types of knowledge are mentioned. Their definition and nature seem to correspond with the three types of understanding viz. buddhi etc.

The verse of 础峁ａ弓补办补 笔谤补办补谤补峁嘺 is as follows.

vi峁�ayapratibh膩sa峁� c膩''tmapari峁嘺timattath膩 |
tattvasa峁僾edana峁� caiva 箩帽腻苍补m膩h奴rmahar峁�aya岣�||9.2 ||

The three types of knowledge are:

1. 痴颈峁�a测补辫谤补迟颈产丑腻蝉补,
2. 膧迟尘补辫补谤颈峁嘺迟颈,
3. 罢补迟迟惫补蝉补峁僾别诲补苍补.

In the commentary on 础峁ａ弓补办补 笔谤补办补谤补峁嘺 the three types of knowledge are explained. The lines are:

惫颈峁�a测补辫谤补迟颈产丑腻蝉补尘颈迟颈 | tad 惫峁泃迟颈stvevam 鈥�惫颈峁�a测补岣�鈥� = 艣rotr膩d墨ndiya箩帽腻苍补gocara岣� 艣abd膩di岣�, tasyaiva na punastatprav峁泃to tajjanyasy膩tmano'rth膩narthadbh膩vasya, 鈥榩ratibh膩sa岣モ�� pratibh膩峁�ana峁� = paricchedo yatra tat vi峁�ayapratibh膩sam, e啷噃ik膩''mujmike峁�u chdvasthika箩帽腻苍补vi峁�aye峁�vartho峁�u prav峁泃t膩v膩tmanast膩ttvik膩rth膩narthapratibh膩sa艣奴nyamityartha岣�, 箩帽腻苍补m膩huriti samabandha岣� | ...., 办补诲补峁� ca mithy膩d峁浥浤佱箖 bhavat墨ti | tat膩 膩tmano j墨vasya, pari峁嘺tiranu峁ａ弓h膩navi艣o峁�asamp膩dya岣� pari峁嚹乵avi艣o峁�a岣�, saina j帽oyatay膩 yasminnasti j帽膩ne na punastadanur奴papra惫峁泃迟颈niv峁泃t墨 api, tad 膩tmapari峁嘺timat..., 办补诲补峁� c膩viratasamyagd峁涐梗峁�墨n膩峁� bhavat墨ti | 迟补迟迟惫补峁� 辫补谤补尘腻谤迟丑补岣� tatsamyag vedyate j帽膩yate yena tat tattvasa峁僾edanam, heyop膩dedy膩rthani惫峁泃迟颈pra惫峁泃迟颈samy膩dakamity膩rtha岣�,....办补诲补峁� ca(tu) vi艣uddhac膩ritri峁嚹佱箖 sy膩t | 箩帽腻苍补峁� 鈥� 产辞诲丑补峁� 膩ha岣� = buvate, mahar峁�aya岣� -mah膩munaya岣� | ... ||9.2|| 补峁ａ弓补办补辫谤补办补谤补峁嘺 惫峁泃迟颈.

The following are the reasons which throw light on the corresponding relation between three types of knowledge mentioned in 础峁ａ弓补办补 笔谤补办补谤补峁嘺 and three types of understanding described in 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补:

(1) In the commentary of 础峁ａ弓补办补 笔谤补办补谤补峁嘺 箩帽腻苍补 is defined as bodha.Hence we may assume that three types of knowledge (箩帽腻苍补) and three types of understanding (bodha) are one and the same thing.

(2) The first type of knowledge is based on sensuous objects which is same as the buddhi type of understanding.

(3) The first type of knowledge is possessed by a 尘颈迟丑测腻诲峁涐梗峁璱 soul, second by a 蝉补尘测补驳诲峁涐梗峁璱 soul and third by a 肠腻谤颈迟谤颈苍. This explanation more or less matches with the classification of three types of understanding.

Amitagati in his treatise 驰辞驳补蝉腻谤补辫谤腻产丑峁泃补 defines the three types of understanding as follows:

buddhir箩帽腻苍补m补蝉补峁僲辞丑补岣� trividha岣� prakrama岣� sm峁泃a岣� |
sarvakarm膩峁噄 bhidyante tadbhed膩cca 艣ar墨ri峁嚹乵 ||
buddhimak峁Ｄ伵況ay膩峁� tatra 箩帽腻苍补m膩gamap奴rvakam |
tadeva 蝉补诲补苍耻峁ａ弓丑腻苍补m补蝉补峁僲辞丑补峁� vido 惫颈诲耻岣� ||
肠腻谤颈迟谤补-诲补谤艣补苍补-箩帽腻苍补 tatsv墨k膩ro 测补迟丑腻办谤补尘补尘 |
tatrod膩hara峁嘺峁� j帽oya峁� buddhy膩d墨n膩峁� prasiddhaye || 8.81-83

In twenty third 诲惫腻迟谤颈峁兣沬办腻 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 defines buddhi, 箩帽腻苍补 and 补蝉补峁僲辞丑补 as follow:

buddhir箩帽腻苍补m补蝉补峁僲辞丑补strividho bodhay峁�yate |
ratnopalambha-taj箩帽腻苍补-tadav膩ptinidar艣an膩t ||23.23

buddhiriti |产耻诲诲丑颈岣� = tath膩vidhoharahita峁� 艣abd膩rtha艣谤补惫补峁嘺m膩traja峁� 箩帽腻苍补m |... | 箩帽腻苍补峁� = tath膩vidhohena g峁沨墨t膩'rthatattvaparicchedanam |... | asammoho = heyop膩deyaty膩gop膩d膩nopahita峁� 箩帽腻苍补m |

In 狈补测补濒补迟腻 a commantory of Dv膩tri峁兣沘d-诲惫腻迟谤颈峁兣沬办腻 by Muni 驰补艣辞惫颈箩补测补 following lines are written in the present context.

They are:

鈥�nay膩ntar膩bhipr膩ye峁嘺 buddhij帽膩n膩'sa峁僲oh膩n膩峁� krama艣a岣� 艣谤耻迟补-肠颈苍迟腻-bh膩van膩j帽膩n膩tmakat膩 yadv膩 艣谤补惫补峁嘺-manana-nididhy膩san膩tmakat膩 yadv膩 vi峁�ayapratibh膩s膩tmapari峁嚹乼imattattvasa峁僾edanaj帽膩n膩tmakat膩 yath膩tantrabhavasoy膩 bahu艣谤耻迟补i岣� |^[5] 鈥� 23.23 Line 15-17, Pg. 1588, vol.6

To make the meaning of these three more clear Haribhadras奴ri presents the following analogy. Buddhi is like perceiving a jewel. 闯帽腻苍补 is compared with the authentic knowledge of jewels which helps to decide prize, size, quality etc. of that jewel. And 补蝉补峁僲辞丑补 is like an attempt to own that jewel after knowing its preciousness^[6] .

In 狈补测补濒补迟腻, Muni Yashovijaya鈥檚 (20th century A.D.) 峁�墨k腻 on Dv膩tri峁兣沘d诲惫腻迟谤颈峁兣沬办腻, we get detailed description of the analogy of a jewel used by Haribhadras奴ri to explain the three types of understanding.

1. ratnopalambha = buddhi;
2. ratna箩帽腻苍补 = 箩帽腻苍补;
3. 谤补迟苍补辫谤腻辫迟颈 = 补蝉补峁僲辞丑补.

The lines of 狈补测补濒补迟腻 峁�墨k腻 are as follows:

鈥榬atnopalambho鈥� ty膩di | 办补诲补峁� 迟别箩补蝉惫墨 ti s膩m膩nyenendiy膩'rth膩''艣ray膩 谤补迟苍腻vi峁�ayi峁嚹� ratnasvar奴pa-尘奴濒测补 辫谤补产丑腻惫腻诲颈驳辞肠补谤补 尘墨尘腻峁僺腻 艣奴苍测腻 产耻诲诲丑颈岣� ratna艣膩stradyabhy膩sap奴rvaka峁� 鈥榢adamindnanalaratna峁� lak峁�a尘奴濒测补峁� 产丑补峁単补-chidr膩dido峁Ｄ�'peta峁� tath膩vidha峁僰膩nty膩digu峁噊petami鈥� ti u ratna箩帽腻苍补峁�, tatp奴rvik膩 ca 谤补迟苍腻'v膩ptir补蝉补峁僲辞丑补 iti ucyate |^[7]

Results obtained from three types of understanding:

Haribhadras奴ri says that actions performed with buddhi type understanding result into the continuance of the transmigration. The actions which are performed with 箩帽腻苍补 type understanding become seeds which culminate in liberation. The actions arising from 补蝉补峁僲辞丑补 type of understanding yield fruit in the form of liberation without any delay.

From this description we may say that a buddhi type understanding is possessed by a 尘颈迟丑测腻诲峁涐梗峁璱 soul. A 箩帽腻苍补 type understanding is owned by a 蝉补尘测补驳诲峁涐梗峁璱 soul. And third and the best type of understanding is held by a soul who is 肠腻谤颈迟谤颈苍. One who performs actions with the buddhi typed understanding is called dehin by the author. Moreover our author addresses owner of 箩帽腻苍补 typed understanding as kulayogin and the holder of 补蝉补峁僲辞丑补 typed understanding is designated as 产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍.

Dehin is a person who is an enjoyer of worldly existence. And therefore it is obvious that he would perform actions merely with buddhi typed understanding which is purely based upon senses and objects of senses. His all actions would result into the continuance of the worldly existence because the ultimate consequences of these actions are nothing but causes of pain as well as miseries. This is how they yield bitter fruits^[8] .

Only kulayogin is eligible for holding the 箩帽腻苍补 typed bodha. The definition of kulayogin will be given by the author in verse 210-11. Here in the present context our author has specifically used kulayogin in order to avoid the rest three types of yogins. The actions performed under the guidance of 箩帽腻苍补 become means for liberation (muvtya峁単a) to the kulayogin. Such actions enjoy the powerful backing of scriptural knowledge. Therefore they leave such an impact that the previous action becomes cause for the performance of the present action and the present action generates the next action. The benefits derived from the preceding action give rise to the immediately succeeding one. And this is how a series is from that culminates in liberation^[9] .

A soul who attempts persistently to transcend the worldly existence (i.e. 产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍) comprehends that the state of emancipation (苍颈谤惫腻峁嘺) as one and same in its essence though it is differently designated. Such type of comprehension is possible because he has 补蝉补峁僲辞丑补 type of understanding. In his auto-commentary on 驰辞驳诲峁涐梗峁璱蝉补尘耻肠肠补测补 our author explains the reason why the subject in question is called 产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍.

The lines of autocommentary:.

..产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍a ucyante, bhava肠颈苍迟腻'sa峁僺par艣膩diti ||127||

He is called so because he is unaffected by all anxieties pertaining to the worldly existence. In other words he is not worrisome about the materialistic world. Moreover our author mentions the important characteristics of the subject in question^[10] .

(1) It is said that,

鈥�pr膩k峁泃e峁�viha bh膩ve峁�u-艣abd膩di峁�u buddhiparyavas膩ne峁�u ye峁Ｄ佱箖 coto nir奴tsuka峁� nisa峁単at膩sam膩ve艣膩t鈥�..... ||127||

鈥�苍补惫补谤补峁� pr膩k峁泃abh膩v膩岣� 艣abd膩dipa膩tanm膩tr膩'nta岣� 办补谤补峁嘺-kar峁嚹乨ij帽膩nendriyapa膩ka kar膩dikarmondriyapa帽caka-p峁泃hivy膩dipa膩kamah膩bh奴t膩'峁卥膩rabuddhilak峁�a峁嚹佱箖 trayovi峁兣沘tiravasoy膩 atra p膩ta帽jalaprakriy膩'nus膩re峁嘺 | jainadar艣an膩'nus膩re峁嘺udayik膩daya岣� pr膩k峁泃abh膩v膩 vij帽oy膩岣�, karmaprak峁泃ijanyatv膩t 触鈥�^[11]

The subject in question has become dispassionate towards the things encountered in the course of everyday life.

(2) In the auto-commentary of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 it is said that,

...., bhavabhogavirakt膩ste-evambh奴t膩j墨v膩 muktakalp膩... ||127||

He is no more interested in the enjoyments of the worldly objects. He is like a liberated soul.

His performance of actions, pure in all respect, done with 补蝉补峁僲辞丑补 type understanding, immediately yield fruit in the form of liberation^[12] .

The following two verses of 驰辞驳补蝉腻辫谤补辫谤腻产丑峁泃补 pertain to the description of the subject in question. The verses are:

santyasammohahet奴ni karm膩峁噛atyanta艣uddhita岣� |
苍颈谤惫腻峁嘺艣armad膩y墨ni 产丑补惫腻触岣峚迟墨迟腻诲丑惫补驳腻尘颈苍腻尘 |
bh膩ve峁�u karmaj膩te峁�u mano mo峁Ｄ佱箖 nirudyamam |
bhavabhogavirakt膩ste 产丑补惫腻't墨t膩dhvag膩min膩m || 8.86-87 ||

Footnotes and references:

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[1]:

r膩g膩dibhiraya峁� coha, bhidyate'nekadh膩 n峁涐箛膩m |
n膩n膩ph lopabhokt峁涐箛膩峁�, tath膩 buddhy膩dibhodata岣� ||119||

r膩g膩dibhirdo峁�ai岣� aya峁� c膩'bhisandhi岣� kaha loke bhidyate'nekadh膩 n峁涐箛膩峁� tanm峁沝umadhy膩dhim膩trabhodena,... ||119||

-驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[2]:

buddhir箩帽腻苍补m补蝉补峁僲辞丑补-strividh膩峁� bodha ka峁�yate |
tadbhed膩t sarvakarma峁噄, bhidyante sarvadehin膩m ||120JJ

............| tadbhed膩d-buddhy膩dibhod膩t sarvakarm膩峁嚹�峁ａ弓膩d墨ni bhidyante sarvadehin膩峁�, hetubhod膩tpha labhoda itik峁泃v膩 ||120JJ

-驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[3]:

kandriy膩rth膩艣ray膩 buddhi-r箩帽腻苍补峁� tv膩gamap奴rvakam |
蝉补诲补苍耻峁ａ弓丑腻苍补vaccaita-dasa峁僲oho'bhidh墨yate ||121||
   鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

[4]:

膩dara岣� kara峁噊 pr墨ti-ravighna岣� sampad膩gama岣� |
jij帽膩s膩 tajj帽asov膩 ca, 蝉补诲补苍耻峁ａ弓丑腻苍补lak峁�a峁嘺m ||123||

....., avighna-stat办补谤补峁嘺 ev膩'd峁涐梗峁璦s膩marthy膩t, sampad膩gama岣� tata eva 艣ubhabh膩vapu峁噛asiddhe岣�, jij帽膩so峁ａ弓膩digocaraiva, tajj帽asov膩 co峁ａ弓膩dij帽膩''sov膩, ca艣abd膩t tadanugrahagraha岣� |... ||123||

- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[5]:

Verse: 23.23 Line 15-17, Pg. 1588, vol.6

[6]:

ratnopalambhataj箩帽腻苍补-tatpr膩pty膩di 测补迟丑腻办谤补尘补尘 |
kahod膩hara峁嘺峁� s膩dhu, j帽oya峁� buddhy膩disiddhaye ||122||

ratnopalambha岣� s膩m膩nyenendriy膩rth膩艣ray膩 产耻诲诲丑颈岣�, taj箩帽腻苍补峁� tv膩gamap奴rvaka峁� ratna箩帽腻苍补峁� tatpr膩pty膩di tv补蝉补峁僲辞丑补岣�, bodhagarbhatv膩dasya,.... ||122||
   鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[7]:

Verse: 23.23,line 21-23, Pg.1588, part-6.

[8]:

buddhip奴rv膩峁噄 karm膩峁噄, sarv膩峁噛eveha dehin膩m |
sa峁僺膩raph lad膩nyeva, vip膩kavirasatvata岣� ||124||

......, kimity膩ha-sa峁僺膩raph lad膩nyeva a艣膩strap奴rvakatv膩t, tath膩 c膩''ha-vip膩kavirasatvata iti, te峁Ｄ佱箖 niyogata eva vip膩kavirasatv膩diti ||124||

-驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[9]:

箩帽腻苍补p奴rv膩峁噄 t膩nyeva, muktya峁単a kulayogin膩m |
艣谤耻迟补艣aktisam膩ve艣膩-danubandhaph latvata岣� ||125||

....| kulayogigraha峁嘺many膩sambhavaj帽膩pan膩rtham | k峁泃a katy膩ha-艣谤耻迟补艣aktisam膩ve艣膩t heto岣� am峁泃a艣aktikalpeya峁�, naitadabh膩ve mukhya峁� kulayogitvam | ata ev膩''ha-anubandhapha latvata岣� muktya峁単atvasiddhe岣�, t膩ttvik膩nubandhasyaivambh奴tatv膩diti ||125||

- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[10]:

pr膩k峁泃i峁�viha bh膩ve峁�u, ye峁Ｄ佱箖 coto nirutsakam |
bhavabhogavirakta |ste, 产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍a岣� ||
   - 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补

[11]:

Verse: 23.26, 狈补测补濒补迟腻, p.1593, line, 11-14, part-6.

[12]:

asa峁僲ehasamutth膩ni,tveka |ntapari艣uddhita岣� |
苍颈谤惫腻峁嘺ph lad膩ny膩艣u, 产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍膩m ||

...... tu ek膩ntapari艣uddhita岣� k膩ra峁嚹乼 parip膩kava艣ona, ......, ke峁Ｄ乵ity膩ha-产丑补惫腻迟墨迟腻诲丑惫补测腻测颈苍膩峁�-samyakparatattvedin膩mityartha岣� ||126||

- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.